octrine
for which they are most zealous, and, if it may be said without
irreverence, introduces the dice box into the counsels of heaven"
(_Bible Studies_, p. 192). If we look into life, we always find that
when we elect or choose, we do so because of something in the person
or thing elected. It is so as regards food, drink, dress, houses,
pictures, statues, books; it is so, too, as regards members of
Parliament, ministers for pastorates, and in marriage. We are,
indeed, so constituted that we cannot conceive of choice or election
except upon the grounds of freedom in the elector, and something to
differentiate the object chosen from others of like nature. The
Confession of Faith says, however, that those who are predestinated
unto life are chosen "without any foresight of faith or good works,
or perseverance in either of them, or any other thing in the
creation, as conditions or causes moving Him thereunto, and all to
the praise of His glorious grace" (_Con_., chap. iii.) Yet the Bible
says expressly, "But know that the Lord hath set apart him that is
godly for himself" (Ps. iv. 3); "Hath not God chosen the poor in
this world rich in faith?" (Jas. ii. 5.) There is a setting apart,
or choosing, but it is not unconditional, as these verses show.

No doubt, the _motive_ of those who hold unconditional election is
good, arising from a desire to give all the glory of salvation to
God, and from the frequency of the term "grace" in regard to our
deliverance. But the great object of giving all the glory to God may
be, and is accomplished, without doing violence to Scripture, or
trampling upon common sense. The principle or system of Syenergism
does this. It simply means that man is active in his own conversion.
It was advocated in his later years by Melancthon. We have not,
however, to do with the _motive_ of our friends, but with the
philosophy of the subject; and to assert that men are chosen to
salvation apart from condition, is only assertion, and an absurd
assertion, too. Try it in regard to anything, and its folly will be
apparent. Why, then, insist upon it in religion? Are we to throw
reason to the dogs when we speak on scriptural subjects?

(2.) In the _second_ place, we object to the Calvinistic theory of
election, because it ignores and tramples upon a primary principle
of philosophy. The principle is this: "That a plurality of
principles are not to be assumed when the phenomena can possibly be
explained by one" (